Musar su Daniele 2:21

Among the [negative commandments] that are dependent on the (heart) [tongue] are: “Since the Lord, your God, moves about in your camp to protect you and to deliver your enemies to you, let your camp be holy; let not anything unseemly be seen among you” (Deuteronomy 23:15). They, may their memory be blessed, said (Berakhot 25b) that included in this [prohibition] is that when we speak words of the Torah of God, may He be blessed - and in our speaking in prayer in front of Him - our camp should be holy, and let not anything unseemly be seen among us. Therefore we were commanded about this, to mention [God’s] name in holiness and to engage in words of Torah and prayer in holiness; and not to mention [God’s] name or words of Torah if he is naked or if there is a naked man across from him. And likewise were we warned that the place be clean, as it is stated (Deuteronomy 23:14), “you shall dig a hole with it and cover up your excrement.” And all the more so is he warned not to mention [God’s] name if his hands are not clean. And if his hands touched something disgusting to him, he should wash them - like the matter that is stated (Psalms 26:6), “I wash my palms in cleanliness.” And when one is walking on the path and he is in doubt if the path is clean, he should not mention [God’s] name, and he should not say words of Torah. And if there is something that is not clean behind him - such as excrement or a carcass or water [used for] soaking [flax] - one must move a distance of four ells away from where the odor ends; but in front of him, [the distance] is [as far as] his eye can see. And carefulness about this is one of the ways of fearing God, as it is stated (Malachi 3:16), “concerning those who revere the Lord and esteem His name.” And our Rabbis, may their memory be blessed, said (Berakhot 24b), “‘For he has shown contempt for the word of the Lord’ (Numbers 15:31) - this is [referring to] one who says words of Torah in filthy alleyways.” And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:17), “‘He gives wisdom to the wise’ (Daniel 2:21) because the wise honor the Torah and occupy themselves with it in holiness.” But if He had given it to the silly, they would have said words of Torah in filthy alleyways.

Since it is clear that Rabbi Yochanan and Rabbi Shimon ben Lakish do not disagree, but describe different people, we can understand that there was no need for Rabbi Berechyah to identify with the viewpoint of either scholar.

He wanted to be part of the higher היכל השם, a domain higher than that of merely בנין. He wanted to be associated with the domain that is the root of בנין, the domain of יובל, the domain attained by Moses. He desired to be associated with that domain in his capacity as ישראל, even though only part of his personality would qualify. He hoped to attain this level through Joseph performing a חסד של אמת with him. The words אשר נשבעת לאבותינו מימי קדם in the verse we quoted from Michah allude to the root of the domain of בינה, a period prior to "time," at the very beginning of the emanations which led to the Creation.

When he had said "the G–d of my father has come to my assistance" (Exodus 18,4), he implied that even his father Amram had become so refined and purified that he qualified as an איש האלוקים. The words "He has saved me from the sword of Pharaoh," in addition to "the G–d of my father came to my help," mean that just as one grants additional wisdom to those who already possess a degree of wisdom, so Moses, seeing he had already possessed basic qualifications, advanced to even higher rank both spiritually and physically, so that even Pharaoh's sword could not harm his neck anymore than it could harm a pillar of marble. This is a hint that marble is incapable of becoming ritually impure. When the four sages entered the פרדס, i.e. the study of esoterics, מעשה מרכבה, Rabbi Akiva warned his colleagues "when you see pure marble, do not say "water, water!" (Chagigah 14)

The prophet Jeremiah 9,22, says concerning these three attributes: "Let not the wise boast of his wisdom, nor the hero of his valour, nor the rich of his wealth." What the prophet means is that if these virtues are merely physical attributes, they are nothing but being vainglorious, greedy and jealous, i.e. קנאה, תאוה, כבוד. However, כי עם בזאת יתהלל המתהלל, "but if these three attributes are spiritual in nature, then such a person may boast of his close relationship with Me."